貞元新定釋教目錄 14.3.2

14.3.2

慧智證語。沙門處一等筆受。沙門思玄等綴
文。沙門圓測神英等證義。同賓寺丞孫辟
監護。後於大周東寺譯實相般若。金剛髻。大
乘伽耶頂。有德妙慧。文殊不思議境界。妙
德女問佛等經。又於佛授記寺譯護命法門。
六字神呪。般若蜜多那。不空羂索呪心。智猛
長者問。除鬼病那耶大陀羅尼。文殊呪法藏
一字王。摩尼。祕密善住等經。及般若六字
三句論。已上一十九部合二十卷。沙門行感
等同譯。後至。
和帝龍興神龍二年景午隨駕歸京。勅於西
崇福寺安置。遂譯廣大寶樓閣不空羂索神
變。一字佛頂。千手眼姥陀羅尼。如意輪。文殊
寶藏。金剛光焰等經。及大寶積。此經都有
四十九會。上代譯者摘會別翻而不終部帙。
往者貞觀中玄奘法師往遊印度將梵本於弘
福寺譯。大菩薩藏經即是。寶積第十二之一
會。後於玉華宮寺翻大般若竟。諸德慇懃請
翻寶積。玄奘法師云。譯寶積之功不謝於
般若余生涯已窮恐不終其事。固請不已遂
啟夾譯之。可得數行乃嗟歎曰。此經與此土
群生未有緣矣。余氣力衰竭不能辨也。因而
遂輟。流志來日復齎其梵本。和帝命志續奘
餘功。遂廣鳩碩德并名儒等。繹舊翻之經
考挍新來之夾。上代譯者勘同即附。昔來未
出按本具翻。兼復舊譯義擁文迷即須重
譯。始乎神龍二年景午創筵。迄于。
叡宗先天二年癸丑畢席。於中二十六會三
十九卷流志新譯。謂三律儀會。無邊莊嚴會。
無量壽如來會。不動如來會。被甲莊嚴會。文
殊師利普門會。出現光明會。佛為阿難說處
胎會。無盡伏藏會。授幻師跋陀羅記會。大
神變會。優波離會。發勝志樂會。善順菩薩
會。勤授長者會。優陀延王會。妙慧童女會。恒
河上優婆夷會。功德寶華敷菩薩會。善德天
子會。阿闍世王子會。淨信童女會。彌勒菩薩
所問會。無盡意菩薩會。勝鬘夫人會。廣博
仙人會。發題日於內佛光殿。和帝親御法
筵筆受經旨。百寮侍坐妃后同觀。求之古人
無以加也。逮叡宗嗣曆復於北苑白蓮花亭
及大內甘露等殿別開會首亦親筆受。竝沙
門思忠及東印度大首領伊舍羅直中書度頗
具等譯梵文。北印度沙門達摩南印度沙門
波若丘多等證梵義。沙門慧覺宗一普敬履
方等筆受。沙門勝嚴法藏塵外無著深亮
懷迪等證義。沙門承禮神暕雲觀等次文。太
子詹事東海郡公徐堅邠王傳固安伯盧粲
尚書右承東海男盧藏用中書舍人舒王男
蘇瑨禮部郎中彭景直左補闕祁縣男王瑨大
府丞顏溫之太常博士賀知章等潤。色中書
侍郎平輿侯陸象先侍中鉅鹿公魏知古等
監譯。前太常卿薛崇胤通事舍人弘農男
揚仲嗣監護。繕寫既了將本進內。
叡宗外總萬方內崇三寶。御筆製序標於經
首。前後總譯五十二部合一百一十一卷。三
藏流志自翻寶積經了更不譯經。禪觀怡神
金丹養志。壽雖過百道業無虧。持誦經行晨
昏靡替。至開元十二年隨。
駕入洛。
勅於長壽寺安置。以流志所住加號開元。
至十五年九月顧謂門人曰。胞幻之身日就
衰朽。縱然久住終歸磨滅。吾生年攝養冀無
衰弊。今漸遲暮徒更延時。遂從二十日不飲
不食藥餌俱絕。雖向五旬神色如常。至十
一月三日遂索香水洗浴換新潔衣。至四日
晨朝取梵本眾經手擎頂戴一一讚歎。至五
日齋時告諸侍人皆令四散。吾暫就淨汝
勿喧聲。遂於淨室之中右脇而臥奄然而卒。
春秋一百五十有六。自非積修勝業脫屣塵
勞。焉能保此遐齡。去留專己者也。既聞。
天聽皇哀感慕慟歎久之。追贈鴻臚大卿。諡
曰。開元一切遍知三藏詔遣內侍杜懷敬往
東都監葬。勅內庫出物供葬所須務。令優贍
無限其數。於是鹵簿羽儀幡幢花蓋。闐塞衢
巷而不可數。遂遷窆於龍門起塔供養焉。
五分羯磨一卷（題云彌沙塞羯磨本）
右一部一卷其本見在。
沙門釋愛同。俗姓趙氏。本天水人。代襲冠
冕。同弱齡出家。後以律學馳譽。講彌沙塞律

Huizhi certified the linguistic expressions; the śramaṇa Chuyi and others took down the text by brush; the śramaṇa Sixuan and others edited the style; the śramaṇa Yuance, Shenying, and others verified the meaning; and Sun Pi, Vice Director of the Court of Dependencies, supervised and safeguarded [the work]. Later, at the Great Zhou East Monastery, he translated the Real Mark Prajñā, Vajraśikhā, Mahāyāna Gayāśīrṣa, Guṇavatyā-dārikā, Mañjuśrī's Inconceivable Realm, the Questions of the Girl Kalyāṇaguṇā to the Buddha, and other sūtras. Furthermore, at Foshouji Monastery, he translated the Life-Protecting Dharma-Gate, Six-Syllable Divine Dhāraṇī, Prajñāmitrāṇa, Amoghapāśa Dhāraṇī-hṛdaya, Inquiries of Elder Matimat, Great Dhāraṇī for Eradicating Demon-Caused Disease, Mañjuśrī's Dhāraṇī-kalpa-piṭaka One-Syllable Sovereign, Mani, Secret Good Abiding, and other sūtras, as well as the Prajñā-ṣaḍakṣara-tripadā-śāstra. The above nineteen works in twenty fascicles were co-translated with the śramaṇa Xinggan and others. Later, when
Emperor Zhongzong arose like a dragon, in the second year of the Shenlong era (bingwu) [706 CE], [Bodhiruci] followed the imperial retinue back to the capital [Chang'an]. By imperial order, he was accommodated at West Chongfu Monastery. Thereupon he translated the Vast Gem-Storehouse, Divine Transformation of Amoghapāśa, One-Syllable Uṣṇīṣa, Thousand Hands and Eyes Mother Dhāraṇī, Cintāmaṇicakra, Mañjuśrī's Jewel Treasury, Vajra Flame, and other sūtras, as well as the Mahāratnakūṭa. This sūtra contains forty-nine assemblies in all. Translators of previous eras had selected assemblies and translated them separately without completing the entire collection of scrolls. Formerly, during the Zhenguan era, Dharma Master Xuanzang traveled to India and brought back the Sanskrit text, translating it at Hongfu Monastery; the Great Bodhisattva-piṭaka Sūtra was indeed the twelfth assembly of the Ratnakūṭa. Later, when he completed translating the Mahāprajñāpāramitā at Yuhua Palace Monastery, the venerable ones earnestly requested him to translate the Ratnakūṭa. Dharma Master Xuanzang said: 'The labor of translating the Ratnakūṭa is no less than that of the Prajñā. My span of life is already exhausted, and I fear I will not see the matter through to the end.' When they persistently implored him without ceasing, he finally opened the scripture folders and translated it. Having produced merely a few lines, he sighed and said: 'This scripture does not yet have karmic affinity with the living beings of this land. My physical strength is depleted and waning; I cannot accomplish it.' Thereupon he desisted. When [Bodhi]ruci arrived later, he brought the Sanskrit text with him. Emperor Zhongzong ordered [Bodhi]ruci to continue [Xuan]zang's unfinished task. Thereupon he extensively assembled eminent virtues and renowned scholars, unravelling the previously translated scriptures and collating the newly arrived scripture folders. Where translators of previous generations matched [the Sanskrit text], he incorporated them; what had never been rendered before, he translated in full according to the source; and where previous translations had obstructed meanings or confusing phrasing, he retranslated them. He began opening the translation bureau in the second year of the Shenlong era (bingwu) [706 CE], and concluded the assembly in the second year of the Xiantian era of
Emperor Ruizong (guichou) [713 CE]. Among them, twenty-six assemblies in thirty-nine fascicles were newly translated by [Bodhi]ruci: namely, the Assembly on the Threefold Moral Discipline, Assembly on Boundless Adornment, Assembly on the Tathāgata Amitāyus, Assembly on the Tathāgata Akṣobhya, Assembly on the Armor-Clad Adornment, Assembly on the Universal Gate of Mañjuśrī, Assembly on the Manifestation of Light, Assembly on the Buddha's Exposition of Womb-Dwelling to Ānanda, Assembly on Inexhaustible Hidden Treasures, Assembly on Conferring the Prediction to Bhadra the Magician, Assembly on the Great Divine Transformation, Assembly on Upāli, Assembly on Generating Superior Zeal and Joy, Assembly on Bodhisattva Shanxun, Assembly on the Elder Jñānadatta, Assembly on King Udayana, Assembly on the Maiden Vimala-dārikā, Assembly on the Upāsikā of the Gaṅgā River, Assembly on Bodhisattva Guṇaratnapuṣpāvatāra, Assembly on the Deva-putra Suvarta, Assembly on the Prince Ajātaśatru, Assembly on the Faith-Pure Maiden, Assembly on the Questions of Maitreya Bodhisattva, Assembly on Akṣayamati Bodhisattva, Assembly on Queen Śrīmālā, and Assembly on the Sage Vipula. On the day the title was inaugurated, inside the Foguang Hall, Emperor Zhongzong personally presided over the Dharma assembly and took down the scripture's tenets by brush, while the civil officials sat in attendance and the empress and consorts observed together—in search of this among the ancients, nothing could surpass it. When Emperor Ruizong succeeded to the throne, he opened another assembly session at the White Lotus Pavilion in the Northern Park and in inner halls such as the Ganlu Hall, and also took down the text by brush in person. Śramaṇa Sizhong, along with the East Indian chieftain Iśvara and the Chancellery Attendant Dopoliju and others, translated the Sanskrit text. The North Indian śramaṇa Dharma and the South Indian śramaṇa Prajñāgupta and others verified the Sanskrit meaning. The śramaṇas Huijue, Zongyi, Pujing, Lüfang, and others took down the text by brush. The śramaṇas Shengyan, Fazang, Chenwai, Wuzhuo, Shenliang, Huaidi, and others verified the meaning. The śramaṇas Chengli, Shenjian, Yunguan, and others arranged the phrasing. Xu Jian, Director of the Heir Apparent's Household and Duke of Donghai Commandery; Lu Can, Mentor to the Prince of Bin and Earl of Gu'an; Lu Cangyong, Vice Director of the Right of the Department of State Affairs and Baron of Donghai; Su Jin, Grand Secretary of the Secretariat and Baron of Shuwang; Peng Jingzhi, Director of the Bureau of Rites; Wang Jin, Rectifier of Omissions of the Left and Baron of Qixian; Yan Wenzhi, Assistant Director of the Court of the National Granaries; and He Zhizhang, Erudite of the Court of Imperial Sacrifices, polished the text. Lu Xiangxian, Vice Director of the Secretariat and Marquis of Pingyu, and Wei Zhigu, Director of the Chancellery and Duke of Julu, supervised the translation. Xue Chongyin, former Chief Minister of the Court of Imperial Sacrifices, and Yang Zhongsi, Receiver of Edicts and Baron of Hongnong, supervised and guarded [the translation]. When the transcription was completed, the text was presented to the inner palace.
Emperor Ruizong externally governed myriad regions and internally revered the Three Jewels. With the imperial brush, he composed a preface prefixed to the head of the scripture. In total, before and after, [Bodhiruci] translated fifty-two works in one hundred and eleven fascicles. After Tripiṭaka [Bodhi]ruci finished translating the Ratnakūṭa-sūtra, he translated no more scriptures. He pacified his spirit in dhyāna contemplation and nourished his aspiration with cinnabar elixir. Although his age exceeded one hundred, his practice of the Way suffered no decline. Recitations and circumambulations continued without intermission from dawn to dusk. In the twelfth year of the Kaiyuan era [724 CE], he followed
the imperial retinue into Luoyang.
By imperial order, he was accommodated at Changshou Monastery, and an additional title 'Kaiyuan' was granted to [Bodhi]ruci's dwelling. In the ninth month of the fifteenth year [727 CE], he looked to his disciples and said: 'This phantom body of the womb is daily approaching decay and exhaustion. Even if it remains long, it will ultimately revert to annihilation. Throughout my life I have nurtured and preserved it, hoping it would be free from decrepitude. Now evening is gradually approaching; prolonging the time further would be in vain.' Thereupon, from the twentieth day, he took neither drink nor food, completely refusing medicines. Though approaching fifty days, his complexion and countenance were as usual. On the third day of the eleventh month, he asked for fragrant water to bathe and changed into clean, new robes. On the morning of the fourth day, he took the Indic texts of the various scriptures, held them in his hands, placed them upon his head, and praised each and every one of them. At the noon meal hour on the fifth day, he told all his attendants to disperse: 'I will briefly retire to the pure room; do not make any noise.' Thereupon, lying on his right side inside the pure room, he suddenly passed away.
His age was one hundred and fifty-six. Had he not accumulated and cultivated superior karma and cast off the dust of worldly labor, how could he have preserved such longevity and had total mastery over his departure and stay? Having heard of this,
the Emperor, moved with grief and yearning, lamented and sighed for a long time. He posthumously conferred upon him the title of Grand Chief Minister of the Court of State Ceremonial and bestowed the posthumous title 'Tripiṭaka Master of Kaiyuan, All-Pervasive Knower'. He issued an edict sending Palace Attendant Du Huaijing to the eastern capital to supervise the funeral. He ordered the inner treasury to supply whatever was required for the funeral and burial, insisting that it be plentiful and abundant with no restriction on amount. Thereupon, honor guards, feathered regalia, banners, streamers, and flower canopies crowded the streets and alleys beyond counting. He was subsequently interred at Longmen, where a stūpa was erected and offerings made to him.
Five-Part Karmavācanā in one fascicle (entitled Mahīśāsaka Karmavācanā-mūla).
The above one work in one fascicle is currently extant.
Śramaṇa Shi Aitong had the secular surname Zhao and was originally from Tianshui. For generations his family wore the caps and robes of officialdom. Aitong left household life in his youth. Later he won fame through the study of Vinaya, lecturing on the Mahīśāsaka Vinaya.